That there's something more than human in my neglectingmy own privateAffairsfor somany Years, and
devoting
m y self wholly to your Interest, by taking you aside one after another^ like a Father oranelderBrother,andincessantlyexhortingyou to apply your selves to Vertue.
Plato - 1701 - Works - a
PuttheCase, thatIcorrupttheYouthagainstmy will;theLaw ?
doesnotarraignMen forinvoluntaryCrimes.
But
it orders that such M e n as are guilty of them, shou'd be taken aside,inform'd of 'em,and privately reprov'd for their Errors ; for 'tis plain, that if I be instructed to the full, I'llcease to be guilty of what I have committed against my Will, Now you have nei t h e r c o u n s e l e d m e n o r i n s t r u c t e d m e ? , b u t h a v e a r -
raign'd me before a Tribunal, which the Law has providedforthosewho deservePunishment, andnot forthose who standonly inneedofRemonstrances. This, Gentlemen, is a convincing Proof of what I alledged before ; namely, that Me/itus never minded or thought of these things.
But after all,praytell,how itisthatIcorrupt theYouth. AccordingtoyourInformation,'tis,by teaching them to disown the Gods acknowledged by theirCountry,andtohonourstrangeones. Isnot thisyour Plea ?
Mel. Itisjustfo.
Soc. Then,Melitus^IconjureyouintheNameof allthoseGods, whoseInterestisnowconcern'd,to explain your meaning more clearly, both to me and toourJudges. ForIamatalosstoknow,whe ther you allow that I teach the Youth to believe in any Gods, and only turn their Respect from the Gods of their own Country to Foreign ones ; or, whether you charge me with believing no God at
all,and snaking the Beliefofothers? Tho' at the bottom I am effectuallypersuaded that there are Gods;sothatAtheismisnoneofmy Crime.
Mel. IchargeyouwithowningnoGod.
Sae. You are a strange Man ! How can you
Bb4 talk
? ? 24
We ApologyofSocrates?
talkso? What ! -Do notIbelieve asotherMen do, thattheSunandMoonareGods? *
Mel. Certainly,Athenians,hebelievesinnoGod; for he fays the Sun is a Stone, and the M o o n a piece" of Earth.
Soc. M y dear Melitus, you think you are speak ing to Anaxagoras -, and treat our Judges very con temptuously, in thinkingthem so void of Letters, as not to know that the Books cf Anaxagoras and Cla- zomenian are stuff'd with such Stories. Besides, wou'd the Youth be at the trouble of learning from me suchthings asarecontain'dinthepublickBooks which are Ibid every day in the Orchestra for a Drachma ? This wou'd furnish them with a fair
opportunity of deriding Socrates, for attributing to himselfsuch things'asarenotonlynoneofhis,but likewiseahsurdandextravagant. Butpraytellme, do you alledge that I own no God?
' Mel. Yes, Ido.
Soc. You advanceincrediblethings,my dearMe
tisus? ,andarenotconsistentwith'yourself Suffer
m e to tell you, Athenians, that Melitus leems to m e tobevery insolent,and thathe haslaidthisAccusa tion against me, out of a youthful presumption to insult over me: For he's come hither, as it were, to. try me, in proposing a Riddle, and saying within himself, I'll see if Socrates, w h o pasies for so wise a Man, will be able to'discern that I'm upon the Banter, and advance contradictory things? ,or, ifI cangullhimandalltheAudience. Ineffecthis
Information presents us with a palpable contradiction. As if lie had said, Socrates is guilty cfInjustice m owning no Gods, and in owning Gods. And this is Banter all over. That's the Notion I have of it. I beg yoq would listen to me ; and, pursuant to iny first Request, wou'd not be incens'd against
Socraa-sthrewinthisIronicalExpression, inordertoex pose theridiculousnessoftheReligionoftheMhenlam, who iook'. iupon'theSunandMoonasGods,whichareonlythe Work vi God's Hands. . ? . . . - . .
me
? ? the Apology of Socrates. -
>>jp
me ,sot addressing you in my ordinary way of
speaking.
A n s w e r m e , M e l i t u s t, I s t h e r e a n y M a n i n t h e
World thatbelievesthattherearehuman things3and yetdeniesthe beingofMen ? Prayanswer, and do1 notmakesomuchNoise. IsthereanyManwho believes that there are certain Rules for managing of Horses, and yet believes there is no such thing as a Horse? Is there any Man that troubles himself with Tunes for a Flute, and yet believes that no Man can play upon it? There's no such Man, to:
be sure? ,forsinceyouwillnot answeryourself,I'll answer for you. But pray answer me as to this Point:IsthereanyMan thatbelievesdivinethings, andyetdeniesthe beingofaGod? ,
Mel. No,certainlythere'snone.
Soc, What painshaveItaken towrestthatword outofyou! <YouacknowledgethenthatIbelieve and teach the being of Deities. So that whether they be new or old, you stillown that I believe in Deities. AndtothispurposeyousworeinyourIn formation. . Now, ifIbelievethatthereareDei ties, I must necessarily suppose that there are Gods. Isnotitso? Yes,doubtless. Itakeyoursilence forconsent. ButtheseDeitiesorDemons,donot we takethemforGods, ortheChildrenofGods? Answer me.
? Mel. Yes,doubtless. *ThesePassagesaremoreimportantthanatfirstviewthey
seemtobe. Whoeverbelieves,thattherearesuchCreaturesas the Children of Gods, believes that there are Gods. The acknowledgingofAngelsimpliesthe beliefofGods; which isthethingthatSocratespointsto. TheseinferiorGodsare Children and Ministers,of the Supreme God, the God of Gods. N o w Socrates own'd an infinite number of these subordinate Beings, which he look'd upon as a continued Chain descend ing from the Throne of God to the Earth, and as the Bonds otCommercebetweenGodandMen,andtheMediumwhich unitesHeavenandEarth. ThisNotionofhismightbeta ken from Homer's mysterious Chain ; or, perhaps he had heard ofJacob'sLadder, thetopwereofreach'd toHeaven, whenthe footstoodupontheEarth;upon whichtheAn
gelsofGodascended anddescended,Ge>>. i8. u.
i. \ "? '? ' Soc.
?
? t
? Men.
* Socrates speaks thus in compliance with the Opinion of the People, who believ'd the Demons ow'd their Being to the Correspondence of the Gods with their Nymphs or W o men* Nowuponthisoccasion,itwasnothisbirfinesstoat tackthatError. Tiscertain,thatSocrateswasnotofthat Opibn ; for he had learn'dof"Pythagoras,that Demons or An gels and Hero's, that is, devout M e n and Saints, are the Sons of God, because they derive from him their Being, as Light owesit'sOriginaltoaluminousBody. AndinhisTlmtm^
speaking of the Generation of Angels or Demons, he fays, 'tis above the reach of human Nature. ? ? '-'?
jt6
Tfe ^poto^ cf Socrates?
Six. And by. consequence you acknowledge thatI
believe there are Demons, and that these Demons areGods? ,you havenow afairProofofmy Alle
gation-, namely, that you propos'd to m e a Riddle, in ordertodivert your selfto my cost* inalledg ing that I own'd no Gods, and yet believe there are Demons. ForifDemonsareChildrenof*God,or Bastards, if ye will, since they are laid to be born ofNymphs orotherWomen,whoistheMan that owns theChildrenof Gods,and yetdeniestheBe ing of the Gods themselves ? This is as great an Ab surdity, as ifonespoke ofColtsand Eaglets,and yetdeny'dtheBeingofHorsesorEagles. Sothat, Melitus,'tisaplainCase thatyoulaidthisAccusa tionagainstme, inordertomaketrialofmy Partsj orelseyoumustownthatyou havenolawfulpre tencefor citingme beforethisTribunal. For you willneverconvinceanyManwhohasonegrainof Sense, that the fame Man who believes that there are suchthings as relate tothe GodsandtoDe mons, will yet believe that there are neither De* mons,norGods,norHero's. That'saltogetherim possible. ButIneednotenlargemyDefencesbe fore you, Athenians : W h a t I have already laid will sufficetomakeitout,thatIamnotguiltyofIn
justice, and that Melitus's Charge is groundless.
TheHatrd AsforwhatItoldyouinthebeginning,about
andEn-yyofdrawingthe HatredoftheCitizensuponme-,you thePeople mav reftsatisfiedthatitisjustso:And that,ifIdie,
*w<<w *owem)rdeath,nott0Melitus,nortoAnytus,but tlhonest tothatSpiritofHatredandEnvythatreignsamong
the
? ? The Apology of Socrates!
27
the People, which has ruin'd so many honest Men, and will still continue to bring others to the like Fate. Foritisnottobehop'dthatmydeathwill concludetheTragedy. Wereitso,myLifewould be but too well spent.
But perhaps some will fay, Are notyou afhansd, Socrates,thatyou applydyourselftoastudy thatnow putsyou indangerofyourLife? To thisObjection
I'll give a satisfying Anlwer ; Whoever is the M a n thatputsittome, I mustneedstellhim, thathe's muchout,inbelievingthataManofanyValouror Vertue ought to regard the Considerations ofDeath orLife. The only thing he ought to mind in aU his Enterprises, is,to fee thathisActionsbejust,and suchasbecomeanhonestMan. Otherwiseitwou'd
follow from your Proposition, that the Demi gods whody'dattheSiegeofTroy,werealloferaim prudent, especially the Son of Thetis, who was in finitely more careful to avoid Shame than Death ; insomuch that his Mother seeing him impatient to kill//<? &>>*,accostedhim, asIremember,inthese
TermsjMy Son,ifyourevengethedeathofPatro-inthe2<l clus by killing Hector, you'll certainly die yourself. Sookoftlit NowherSon wassolittlemov'dbyherThreats,Iliads*
and contemn'd Death so much, that he was infi
nitely more afraid to live like a Coward, and not
resent thedeathofhisFriends. MayIdieimmedi-
ntely,fd\dhQ,providing Ido butpunish theMurderer ofPatroclus;providing IdonotlieexposedtoCon
tempts and accounted an useless Burden to the Earth. ? Now, what do ye think ? Does he stand upon the
consideration of Danger and Death ? It is a cer
tainTruth,Athenians,thateveryMan who has
pick'd out tohimselfan'honourablePost, orisput
into it by his Superiors, ought to stand up steddily,s,"me {i
;
maugre allthe Danger thatsurrounds him, without XZ/ed consideringeither Death orwhat isyetmoreterri-thanDeaths rible, but bending his whole Care to avoid shame.
SothatIshoudbeguiltyofamonstrousCrime,
if, after the faithful Services I have done, in expo- ? r. j: . '; :. ,*,. . . . ;. :. \ ? sing
? ? J M .
t o a v o i d t h o s e E v i l s t h a t I d o n o t k n o w -, a n d w h i c h , foranythingIknow,mayreallybegood. ButI shall always dread and avoid those Evils which I certainly know to be such.
Now, after all the solicitations of Anytus, in re presenting to you the necessity of bringing m e to a Trial,andnowthatIamuponit,thatyoucannot dispense with my Life, lestyour Sons who areal ready so much addicted to my Doctrine, should be entirely corrupted : Supposing, I say, that after all these Remonstrances, you shou'd say to me, Sveraiez,
it
The Apohgy of Socrates? i
fingmy LifeIbofteninthePostsIwasprefer'dto
by our Generals, at Poridoea, Amphipolis^ and De/i-
*<<? ,Ishouldnowbe sotransportedwiththefearof
Death, or any other Danger, as to abandon the Post
in which God has now placed me, enjoyning me to
Ipendmy life-timeinthestudyofPhilosophy,in
examiningmy selfandothers. Thatindeedwould
be a criminal Desertion, and wou'dJustly occasion
theArraignment ofmebeforethisTribunal,asbe
ing aprofligateMan thatowns no Gods, disobeys
an Oracle, tears Death, and believes himself Wise.
For to fear Death, is nothing else, but to believe W << a >v the o n e ' s s e l f t o b e w i s e w h e n t h e y a r e n o t ; a n d t o f a n -
fr"*t fiethattheyknowwhattheydonotknow. Inef- . - fe&nog0(jyknowsDeath;noBodycantell,but jfht]x itmaybethegreatestBenefitofMankind;andyet greyestBe-Men areafraidon't,asifthey knew certainlythat meptojustitWere the greatestofEvils. Now isnotthisa
*^"- scandalous Ignorance, for M e n to fanfie they k n o w what they do not know *
For m y part I differ in that Point from all other Men, and ifin any thing I seem more wise than they, it is in this, That, as I do not know what passes in the Regions below, so I do not pretend
P>fi6e&- toknowit. AllthatIknowisthis,Thatthere's mcetoournothingmore criminal orscandalous,thantobe
^TZ]" " Sutity of an unjust thing, and to disobey those who *TwW asebetterthanwe,orplac'daboveus,whetherGods *>>. *shame-orMen. SothatIshallneyerdreadorendeavour
,'~: we
? ? the Apology,of Socrates? ajj
we havenoregard tothe AllegationsofAnytus: We dismiss and absolveyou, butuponthisCondi tion, that you shall give over the proper suit of your Philosophy and wonted Enquiries -,and in case you be found guilty of a relapse, you shall certainly die. Ifyoucastmy AbsolutionupontheseTerms,' I answer you, Athenians, That I honour and love you, but that I'll rather obey God than you ? ,and that while I live 111 never abandon the exercise of Philosophy, in admonishing and checking you ac cordingtomy usualCustom,andaddressingmy self to every one I meet in this fashion : Sinceyou areso boneftaMan, andaCitizenofthefamousestCityin the World, equally renown*d for Wisdom and Valour; are notyou afbairidto make ityour wholebusiness to amassRiches,and topurchaseGlory,CreditandHo' nour;andatthesametime toflight thetreasures of Prudence, Truth, and Wisdom, and not to think of
improving your Soul to the highest Perfection it isca
pable of ? If any M a n denies this to be his Cafe, and maintains that he minds the Concerns of hisSoul,*&*? is*
I will not take his word ior't-, but I'llinterrogate,t^vLa, examine and confutehim;ifIfindthatheisnotaself<<? <- trulyVertuous,butmakes ashewofbeingsuch,I'll>><<<<6<<* m a k e h i m a s h a m ' d , a n d t w i t h i m w i t h h i s i g n o r a n c e , "f" inpreferringvileand perishingthings,tothosewhich
are infinitely more valuable, and will never part from us.
InthisfashionWillIdiscoursetheYoungand the O l d , t h e C i t i z e n s a n d F o r e i g n e r s ? , b u t a b o v e a l l , y o u
Citizens,forwhomIammostconcern'd. For,be itknowntoyou,thatIamcommissionsbyGodso
to do ; and I'm fully persuaded that your City ne
ver enjoy'd so great an Advantage, as this my con tinuedServicetoGod. Allmybusinessistoper suade you, both Young and Old, that you ought not todoatsomuchuponyourBody,yourRiches,and otherthingsyou arefondof,butshouldloveyour^Xod
Souls. Ievertellyou,thatVertuedoesnotflowthingsare from Riches; but on the contrary, that Riches*hefroduel
spring? fVertue-
, .
? ? ^b
the Apology of Socrates. 1
spring from Vertue 5 and that all other Advantages accruingtoMen, whetherinpublickorprivatesta tions, take rife from the fame Fountain.
If by speaking these things I corrupt the Youth, then, of necessity, the Poyfon must lie in those M a xims. Forifthey allegethatIadvanceany thing different from these, they either are mistaken, or imposeuponyou. Afterthat,I,haveonlytosay, that whether you do as Anytus desires or not : Whe. ther you dismiss me, or detain me, I shall never act contrary to theirs tho' I were to die for it a thou?
iand times* Be not disturb'd, Athenians, at what I'vesaid,butvouchsafe me thefavourofapatient Hearing : As I take it, your Patience will not be iri vain, for I have several other things to acquaint youwith,whichmay beofusetoyou. Youmay assure your selves, that ifyou put me to death, me who loves your City so passionately, you'll preju diceyourselvesmorethanme. NeitherAnytusnor Melitus can hurtme ;*tisimpossiblerhey should.
*///Men*ForGoddoesnotpermitthatthebetterfortof ? TMnot*? j Men shouldbeinjur'dbythosewhoareworse. All
"julyla tin M e n m d Y ^ ^ US> or Put us t0 fl'gh^ or bespatter uji good, with Calumnies : And questionless Anytus and the
rest look upon these things as great Evils, but for m y partIam not Of theirOpinion. Inmy mind, the greatest ofallEvils^ is the doing what Anytus does in persecuting an innocent Person, and endeavouring totakeawayhisLifeby flagrantinjustice.
So that upon this occasion, Athenians, 'tis not outoflovetomyself,butoutoflovetoyou^that ImakethisDefence. Do notfinagainstGodby your Sentence, and prove unmindful of the Present hehasmadeyou. Forifyoucondemnmetodeath, ye will not easily light upon such another Citizen, whomGod hasunitedtoyourCity,flikeaFly
f W h e n Socrates lays, They would look upon his Comparison at ri diculous ; he twits the Athenians with the delicacy and nicenefs oftheirEarsandtaste:FortheComparisonisnotatallri- dicmous,asbeingmuchthefamewiththatmadeuseofbythe PropuetJeremiah,46. 20. EgyptislikedyiryfairHeifer,butit' firuclion cometb out of the1{orth. id
? ? the Apology of Socrates. 3*
to a Horse (tho' perhaps you -may look upon the
Comparison as ridiculous) the Horfe being generous
and sprightly, but heavy by reason of his fatnefs,and
standing in need of something to rouze and awaken
him. AsItakeit,Godhaspitch'duponme,to rouze and sour you up,and to be always among you : v
And upon my word, you'll fcarce lighton another thatwillperformhisOfficeasIhavedone. So,if you believe me, you'll dismiss me.
Butperhaps,likeMenawaken'dwhentheyhaue a mindtosleep, you'llbeuneafie,andrejectmy Ad vice, and in compliance with Anytus's Passion will condemnmeuponveryflightgrounds. Letitbeso. But thenyou'llpassthe remainderofyourLifeina profound Lethargy, unleis God take a particular Careofyou,andsendyouanotherManlikeme.
But<omakeitoutthat'tisGodwhounitedme to your City, I present you with an infallible Proof, viz.
That there's something more than human in my neglectingmy own privateAffairsfor somany Years, and devoting m y self wholly to your Interest, by taking you aside one after another^ like a Father oranelderBrother,andincessantlyexhortingyou to apply your selves to Vertue.
HadIreap'danyBenefitorAdvantagebymyEx hortations, you might have something to lay : But you seemy very Accusers, who revileme with so much Impudence, have not had the face to charge me withthat,nortooffertheleastevidenceofmy demandingany Reward:Andbesides,my Poverty isanEvidenceforme thatcannotlye.
Tis possible some may think it strange and unac countable, that I should have meddled in giving pri vate Advices, and yet had not the Courage to ap pear in the Conventions of the People to assist m y CountrywithCounsel. Thethingthathinder'dme so to do, Athenians, was this Familiar Spirit, this Divine Voice, that ye have often heard m e Ipeak of,
andthatMelitushasendeavour'dsomuch toridi cule. ThisSpirithasstuckbymefrommy infancy: fTis
? ? 1^
the Apology of Socrates.
,Tis a Voice that does not speak but when itmeans t o t a k e m e o f f f r o m s o m e R e s o l u t i o n -, f o r i t n e v e r presses me, to, undertake any thing. It always thwarted me, when I mean'd to meddle in the Af fairs of State, and that very seasonably * for had I Imbarkeci in such matters, I had long ere now been out of the World, and had neither benefitted you normyself Pray,benotdisturb'difIspeakmy Mindwithoutdisguise. Whoeveroffersfranklyand generously to oppose the whole Body of a People, whether you or others, and means to hinder the commission of-Iniquity in the City ; will never escape with impunity. 'Tis absolutely necessary that he who standsupforJustice,shouldlivea plainprivate Life, remote from publick Stations. ,This I'llmake good, not by Words, but by matter of Fact j upon'
whichIknowyelaymuchstress. , . ,;
Give ear to the relation of m y Adventures, and
you'll find that I a m uncapable of yielding to any M a n , f o r f e a r o f D e a t h , i n a n u n j u s t t h i n g ? , a n d t h a t
byreasonofmy notcomplying,Imustunavoidably FallaSacrificetoInjustice. Iamabouttotalkof things that indeed are disagreeable, but at the fame time are very true, and such as have been transacted in your own Councils.
Youknow,Athenians, thatIneverbore anyMa gistracy (a), but was only a Senator. Our Antio- chian Tribe was just come in their turn to the Pry- tanmm, when contrary to all the Laws, you at the lame time resolv'd to indict the ten Generals, for not taking up and interring the Corps of those w h o were kiU'd or drown'd in the Sea Fight at the Isles(b) of Arginufe ; and would not condescend to try them separately : A piece of injustice that you afterwards
(a) The PeopleofJtbetuweredividedintoTribes,and so Men were chosen by turns out of each, who govern'd jf Days; and were call,d3>o*w>>*5 ? r Senators.
(b) This Battel was fought by Callkratides the Lacedemo nian General, against the ten Athenian Generals, who ob tainstheVictory. Fid. Xenofi. lib. i. Hisior. Grxc,
were
? ? the Apology of Socrates. ' \$
Were'sensibleof,and (a)regretted. Now IwastHe
Only Senator w h o upon that occasion dar'd to stand upandopposetheViolationoftheLaws. Iprd-
tested against your Decree, and notwithstanding all .
your MenacesandOut-ories,andtheAdvancesoftheXenophori Orators that were preparing an Accusation against&"*"*** me, I chose rather to endanger rny self on the side rlflimTM*
*>f the L a w and Justice, than to suffer m y self to o/Sooet- be frighted by Chains or Death into a tame compli- tes. ance with such horrid Iniquity;
This happen'dunder thepopularForm ofGovern ment ;? but after the establishment afOlig&rcky, the
thirtyTyrants(b);fentformeand 14moretothe (c)Tho/us, andorder'dustobring Leon from$a-Int,K%t
l a m i n a , i n o r d e r t o b e p u t t o d e a t h ? , f o r b y s u c h O r - I J j f l S "
ders they meant to cast the Odium of the ill Acti- ons upon several Persons. . Upon this occasion I gave'emtoknow,notbyWordsbutbyDeeds,that, tospeak coarfly, I made no accountofDeath, and thatmy onlyCarewastoavoidthecommissionof Impiety andInjustice. Notwithstanding thegreat ness of these 30 Tyrants, all their Power did not move or influence me to violate the Law and be tray my Conscience.
Upon ourdeparturefromtheTbolu's,theother fourWenttoSdlamnaandbroughto&Leon? ,andas
sotme, Iretifd tomy House5and doubtless my Disobedience had been punilh'd by death, had not that Form of Government been establish'd soon af ter. ThereareWitnessesenoughtovouchforthe Truth of all that I advance.
N o w judge your selves if I could have liv'd so manyYears,hadIemhark'd intheAffairsofState: Tls so far from that, Athenians, that neither I nor
(a) They afterwards repented of what they, had done, and order'd the Seducers of the People to be prosecuted for De famation.
(b) The 30 Tyrants were set up in the first Year of the 94th Orymp. being the 54th or 65th of Socrutes'sAge.
(0 The Tholu*wasafort ofClerksOffice,wheretheVri- uni dined, and the Clerks fate.
Cc any
? ? 24
The Apology ofSoctates.
anyMan livingcouldhavedoneit. However,you lee the only thing I always aim'd at, whether in pub- lick or private, was never to go along with any Man, no, not with Tyrants themselves, in an unjust thing.
As for the young People,whom my Accusers would havepalsformy Disciples,IaffirmthatI nevermadeaTradeofteaching. Indeed,ifanyPer sons, whether young or old,were at any time desirous tofeemeandhearmy Principles,Ineverdeclin'd t o g i v e ' e m s a t i s f a c t i o n ? , f o r a s I d o n o t s p e a k f o r
Money,soIwillnotholdmypeaceforwantofit. I a m at all times equally free to the Rich and the Poor, and willing to give 'em all possible leisure for a s k i n g t h e i r Q u e s t i o n s ? , o r , i f a n y o f ' e m c h u s e r a
ther to hear me, I give 'em satisfaction by answering
myown Questions:Andifanyofthesebefound,
ieithergood orbad,Iam neithertobepraisednor
blamed-,forIam nottheAuthoreitheroftheirgood
orbadQualities. Ineverengag'dtoteach'emany
thing,andineffectIneverdidteach'em. Ifanyof sem boasts that he ever heard from me, or was pri
vately taught any thing beside what I avow pub lickly to the whole World, you may assure your selveshe does not speak theTruth.
Ye have now heard, Athenians, the reason why most People love to hear me, and converse so long withme. IhavetoldyouthenakedTruth,viz, that they take a singular Pleasure in seeing those Menbaffledwho pretendtobewiseamiarenot. And that youknow isnot at alldisagreeable. I have likewise told you, that Ireceiv'd m y Orders so to do from God himself, by Oracles, Dreams, and all the other Methods which the Deity makes use of to make known his Pleasure to Men.
If Jdid not speak Truth, you might easily convict meOfaLye. For,had/debauch'dtheYouth,of necessitythosewho nowareold,andconsciousthat I perverted their Youth, would rise up and prosecute m e ; Or, if they did not, to be sure their Fathers, U n -
des*
? ? The Apology of Socrates? jj
ties, or Brethren, would find it their E>uty to de mand Revenge upon the Debaucher of their Sons, NephewsorBrethren. Now, Iseemanyofthose here present, particularly Crito the Father of this Critobulus^aMan ofthelameCityandAge with myself,LyfamostheSpbecian, FathertothisEf- ebines, Antypbo a Citizen ofCephi/ia and Father to Ep'igenes, and several others whose Brethren assist at this Meeting, as Nicoflratus Son to Zotidas and BrothertoTheodotus. TistrueTbeddotusisdead^ and so has no occasion for his Brother's assistance:
Besides those, I see Para/us the Son of Demodocus and BrothertoTbeages,AdimantusSonto Aristoand Brother to Plato w h o is n o w before you, Aiantodorui Brother to * Apollodorus^ and a great many more^ ofwhomMelitutwasoblig'dtohave pitch'dupon oneortwo atleastforWitnesses.
If it was an oversight in him, there's yet time
enough-,Iallowhimtodoitnow. Praylethim
name them, ifhe can. But you'll find, Athenians^ ' t i s q u i t e o t h e r w i s e ? , a l l t h e s e M e n , w h o s e C h i l d r e n ,
whose Brethren Melitus and Anytm alledge /have debauch'd and entirely ruin'd ; these very Men, t
lay,areallonmyside. Idonotoffertotakeshel terunder those whom Jhave debauch'd:Perhaps theymighthaveReasonsfordefendingme. ButJ j>uttheCaseupon. those,whom Jhavenotatallse- duc'd, M e n advanc'd in Years, and near Relations to
theseyoungMen:WhatotherReasonshouldmove them to protect: me, but my Innocence and rightful Title? Do not they know thztMe/itus isa Lyar,and thatIadvancenothingbutwhat istrue? These,A- thenianS) are Arguments that may be urgM in my Defence:And the others, which 1pals overinsi lence, are of the fame force and weight.
*thisjifdlodormwaslikewisepresent. HewasaManof averyweakHead,butonethatlov'dSocratesentirely. Wheri Socrates was condemn'd, and going to Prison, he cry'd out, ThatWhichafflictsme most, Socrates, istofeeyoudieininnocenct. SocratesstroakinghisHeadwith hisHand,smil'd an<$said, My FritHdf win Id you fdtlitrfuftit dit in g>>Ut ?
Cc2 Bat
? ? the Apology of Socrates.
But perhaps there are some among yon, who Cal ling to mind their being formerly arraign'd in the same Place where I now stand, will be incens'd a- gainst me, upon the account, that when they were in much lessdanger they made suppliant Addresses to their Judges with Tears, and to move their C o m passion more effectually, presented their Children,
with their Friends and Relations in this Place-, whereas I have no recourse to such Refuges, not withstanding that in ail probability I run the most
dangerousRisquethatcanbe. 'Tispossible,Ifay, that the consideration of this Difference may whet theirPassionagainstme, andmovethemtocastme with Indignation.
I a m unwilling to believe that there are any such h e r e ? , b u t i f t h e r e b e , t h e m o s t r e a s o n a b l e E x c u s e I
canplead,isthis:Ihave Relarionsaswellasthey
have. To useHomer'sExpression,Iamneithersprung fromOaknorStone,butambornlikeotherMen. I have three Sons, the eldest of w h o m 'is yet young, and the other two are but Infants : And yet I shall not bring 'em hither to get my selfclear'd upon the
Consideration of them. Now,whatisthereasonthatIwon'tdoit>'Tis
neither a proud stiffnessof Humour, nor any con t e m p t o f y o u -, a n d a s f o r m y f e a r i n g o r n o t f e a r i n g Death, that is another Question : 'Tis only with re spect to your Honour and that of the whole City, thatIdeclineit. For'tisneitherhandsomnorcre
ditable, either for you or me, to make use of such means at my Yeats, and under such a Reputation as
I have ; 'tis no matter whether it is merited or un m e r i t e d ? , s i n c e ' t i s s u f f i c i e n t t h a t b y a n O p i n i o n g e n e -
nerally receiv'd, Socrates has the advantage of most Men. IfrhosewhopassamongyouforMen ofan uncommon Rank, preferable to the rest for Wisdom, Courage, or any other Vertue, should stoop to such unaccountable bale and mean Actions, as ifthey were apprehensive of some great Evil accruing to them upon your condemning them to die, and expected
Im-
? ? The Jpolagy of Socrates. 37
Immortality by vertue of your Absolution : If these
Men, Ilayshouldbeguiltyofsuchmeanness,they'd
a f f r o n t t h e . C i t y e x t r e a m l y -, f o r t h e y ' d g i v e s t r a n g e r s
occasion ro imagine that the most vertuous Men
among theAthenians,thosewhoareintitledtoHo
nours and Dignities, by way ofpreference ro all
others, are nothing different from the lowest spirited
Women. Now this,Athenians, you ought to be
ware ot 5 you that are possess'd of some Reputation
and Authority : And supposing I design'd ro. do any such thing, you would be obliged to stop me, and
give me to know that. you'd sooner condemn one that means to excite your Compassion by these Tra gical Scenes, and by that means to expose your City to be ridiculed ; than one that with Tranquility and Repose expects what Sentence you please to pro nounce.
But to wave theTopick ofthe City'sGlory,which is sensibly wounded by such Indignities ; Justice it
self forbids supplicating the Judge, or extorting an AbsolutionbyRequests. AJudgeoughttobeper-T,'eDmJ suadedandconvinc'd. Heisnotplac'duponthe? 'a*"*''
Bench toobligeMen byviolatingtheLaws,butto dojusticepursuanttotheLaws. He issworn soto dobyanOaththatoughttobeinviolable. Tisnot inhisPowertofavourwhomhepleases:Heiso- blig'dtodoJustice. We oughtnotthereforetobring you into a custom of Perjury, a>>d you ought to hin der those who attempt it. For both those who temptyou,andyouwhocomply,doequallywound Justice and Religion, and both are involv'd in the guilt.
Wherefore,Athenians, do not you expect that I'll have recourse to such things, as I take to be neither Creditable, Just, nor Pious, especially upon this Oc casion where I stand arraign'd ofImpiety by Melitus. Should I move you by Prayer,and force you to break your Oath, that would be evidence that I taught y o u t o b e l i e v e n o G o d s ? , a n d t h u s i n o f f e r i n g t o J u stinemyselfjIshouldentanglemy selfinthevery
C c 3 Charge
? ? 5?
The Apology of Socrates.
Charge of m y Adveriaries, and prove against m y self
that1believeinnoGods. ButIamveryfar,'A'"
thenians,frombeingofthatPrinciple. \ammore convinced of the Being of a God, than m y Accusers
are? ,andam ibwellsatisfiedinthePoint,thatI resignmyselftoyouandtoGod,thatyemayjudge as ye think fit,both for yourselves and for me.
Socrates having spoken in this manner, the fudges put it to the Fote,andhewasfoundguiltyby33 Voltes:jifterwhich So? cratesbegunagain tospeak. . . . 1? <<? . \. '? ,
I A m not at all troubled, Athenians, at the Sen
tenceye havenow pronoune'd. Severalthings
keep me irom being disturbs, especially one things
viz. That I was fully prepafd beforehand, and have
met with nothing more than I expected- ? '-For I did
pot think to have come Ib near to anAbiblution, but
expected to be cast by a greater majority of Votes*
I finding n o w that I a m only cast by 33 Votes, Iran, f i e I h a v e e & a . i p ' & M e l i t u s ' s P r o s e c u t i o n ? , a n d n o t o n
ly ib, but I think 'tis evident, that if Anytus and'Lyr son had not joyn'd in the Accusation, * he had lost his 1000 Drachms, since he had not the fifth part of theVotesonhisfide. MelitusthenthinksIdeserve death,inagoodtime! Andasforme,whatPunish
m e n t f shall I allotto m y self? Y o u shall see plainly,
* A n Accuser wasoblig'd to have one half of theVotes,and afifthpartmore,orelsewasfindin1000Drachms, i. e. 100, frowns. TlteopWast. in his Book of Laws ; and Demosthenes,a-, gainstAndrotion. t4--t-. .
\Tounderstandthis,wemustknow,thatwhentheCrimi nal was found guilty, and the Accuser demanded a Sentence ofdeath;theLawallow'dthePrisonertocondemnhimself to one of these three Punishments, vi%. perpetual Imprison
ment,aFine,orBanishment. ThisPrivilegewascall'dxssn-
vyLz&ai--, and was first enacted on the behalf of the Judges,
thatthey mightnotscrupletopassSentenceuponthosewho
by condemning themselves own'd their guilt. Socrates Was c a t c h ' d i n t h i s S n a r e ? , b u t X e n o p h o n t e s t i f i e s t h a t h e d i d n o t
condemnhimselfatall,andwouldnotallowhisFriendsto do it, because 'twas in effect: an acknowledgment of the Crime. Only,inobediencetotheLaws,andinordertopro claim his Innocence, instead of a Punishment, he demanded a Ktwardworthyoshimself. ' \ . 1? . s
Athenians,
? ? the Apology of Socrates. " 39
Athenians,thatI'llpitchuponwhat/deserve, Now, what is'tthatJmustcondemn my selfto,fornot concealingwhatGoodI'velearn'dinmy life-time, for flighting what others court very earnestly, I mean, Riches,careofDomestick Affairs,Officcs,Dig- nities; and for never embarking in a Party or en gagingin anyOffice, which thingsarecommonly practis'd in this our City ? J always look'd upon myselfasaManofmoreHonestyandGoodness, thantopreservemy Lifebysuchpitifulshifts. Be sides, you know, I never would engage in any Pro fession that did not enable me at once to promote your Advantage and my own-, and that my only Aim was, to be always in readiness to procure to
each of you in private the greatest of all good things, by persuading you not to setyour Mind up on your Possessions, till you had taken Care of your selvesinstudyingWisdom andPerfection;justas a City ought to be taken care of, before the things that belong to it 5 and in like manner every other ? rincipal thing is intitied to a preference in our
'houehts,beforeitsAppurtenances. AfteralltheseCrimes,whatismy demerit>
Doubtless,Athenians, ifyouproportiontheReward
to the Merit , I deserve some considerable Good, suitabletosuchaManaslam. Nowwhatis't that'ssuitableforapoorMan that'syourBenefactor,
and wants leisure and opportunity for Exciting and Exhorting you ? Nothing suits bitter with such a
Man, than to be entertain'd in the Frytanteum ;that's
more due to him than to those of you that have brought offthe Trophies of Victory from the Horses andChariotRacesintheOlympickGames. Forr^rt_
these Victors purchase you a seeming Happiness by dors were t h e i r V i c t o r i e s -, b u t a s f o r m e , I m a k e y o u r e a l l y ' >> << W >> p o >> happybymine. Besides,theystandnotinneedofasGods-
such a supply, but I do. Injusticetherefore you ought to adjudge m e a Recompence worthy of m y self; and to be maintain'd upon the Publick is no more than I deserve.
C c 4 Perhaps
? ? 4)>>
the 'Apology of Socratesi
Perhaps youmay chargeme withArroganceand Self-conceit in speaking thus to you, as you did but now, when I lppke against the Supplications and Prayers of Prisoners. But there'snothing ofthat in the cafe : Pray hear me.
"TisoneofmyMaxims,Thatknowinglyandwil lingly we ought not to do the least. harm to any Man. My timeissoshortthatIcannotuponthisOccasion staytorecommendittoyou. IfthesamwLawpre vails here that isobsery'd elsewhere, enjoyning that a Trial upon Life and Death should last not one butseveraldays, 1am persuaded1could make you sensibleofitsimportance. Buthow isitpossibleto
yvipeofFsomany Calumnies insoshortaspaceof time ? However, being conyinc'd that I ought to in jurenoMan, how. shouldIbehavetowardsmyself
if I own'd my self worthy of a Punishment, and pastedSentenceagainstmy self? What! ShouldI be afraid of the Punishment adjudg'd by Melitus, a Punishment that I cannot positively say whether 'tisGoodorEvil;andatthefametimepitchupon anotherfort ofPunishment,thatIamcertainisE:
vil? ShallIcondemnmy selftoperpetualImprison ment ? W h y should I live always a slave to the eleven Magistrates ? Shall it be a Fine, and continu ing in Prison till spay it > That ismuch at one, for Ihavenothingtopayitwith- Itremainsthenthat 1 should chuse Banishment, and perhaps you will
confirm my choice:But indeed, Athenians,Imust rjeeds be much blinded by the love of Life, it I didnotperceivethat,sinceyouwho aremy fellow-
Citizenscouldnotbrookmy ConversationandPrin ciples, but were always so. gall'd by them, that you w e r e n e v e r a t e a s e t i l l y p u g o t y o u r s e l v e s r i d o f m e -y much more will others be . unable to brook 'em.
That would bea pure way ofliving for Socrates^ at these Years to be expell'd Athens, and wander fromCitytoCitylikeaVagabondinExile! Iam very well satisfied, that wherever I went the younger fort would listen to rrie just as they do here : If J
thwart.
? ? the Apology of Socrates. j\.
thwart'em, they'llsolicittheirFatherstoexpelme-, and if I do not, their Parents and Kinsmen will ex: pelme upontheirAccount:
Butperhapslome Bodywillfay;Why,Socrates, when you go from hence, cannot you holdyour peace and live quietly I I fee plainly, that to persuade you toany thing, isa molt difficult Enterprises for ifI tell you that my silencewould bedisobedience to
God, and upon that account * I cannot hold my/iMa'l'i
peace ; you, will not believe me, youll look upon-ITfe? r
i 110 n. ? t ij? AE Happiness thewholeStoryasamysteriousIrony. ' Andifonco? fifls&
the other hand Jacquaint you, that a Man's greatestdiscoursing Happineis consists in discoursing of Vertue all the'ofrertue.
daysofhis Life, andentertaining himielfwithallMifewith-
theotherthingsyou haveheardmespeakof,eitheroutSeis in examining m y self or others, since a Life without ^aminati- examination is no Life : You'll believe m e yet less. <",""? fe'
However, 'tisjust as I tell you, tho' you cannot be lieveit. But,afterall,Iamnotaccuitom'dtothink my self worthy of any Punishment.
it orders that such M e n as are guilty of them, shou'd be taken aside,inform'd of 'em,and privately reprov'd for their Errors ; for 'tis plain, that if I be instructed to the full, I'llcease to be guilty of what I have committed against my Will, Now you have nei t h e r c o u n s e l e d m e n o r i n s t r u c t e d m e ? , b u t h a v e a r -
raign'd me before a Tribunal, which the Law has providedforthosewho deservePunishment, andnot forthose who standonly inneedofRemonstrances. This, Gentlemen, is a convincing Proof of what I alledged before ; namely, that Me/itus never minded or thought of these things.
But after all,praytell,how itisthatIcorrupt theYouth. AccordingtoyourInformation,'tis,by teaching them to disown the Gods acknowledged by theirCountry,andtohonourstrangeones. Isnot thisyour Plea ?
Mel. Itisjustfo.
Soc. Then,Melitus^IconjureyouintheNameof allthoseGods, whoseInterestisnowconcern'd,to explain your meaning more clearly, both to me and toourJudges. ForIamatalosstoknow,whe ther you allow that I teach the Youth to believe in any Gods, and only turn their Respect from the Gods of their own Country to Foreign ones ; or, whether you charge me with believing no God at
all,and snaking the Beliefofothers? Tho' at the bottom I am effectuallypersuaded that there are Gods;sothatAtheismisnoneofmy Crime.
Mel. IchargeyouwithowningnoGod.
Sae. You are a strange Man ! How can you
Bb4 talk
? ? 24
We ApologyofSocrates?
talkso? What ! -Do notIbelieve asotherMen do, thattheSunandMoonareGods? *
Mel. Certainly,Athenians,hebelievesinnoGod; for he fays the Sun is a Stone, and the M o o n a piece" of Earth.
Soc. M y dear Melitus, you think you are speak ing to Anaxagoras -, and treat our Judges very con temptuously, in thinkingthem so void of Letters, as not to know that the Books cf Anaxagoras and Cla- zomenian are stuff'd with such Stories. Besides, wou'd the Youth be at the trouble of learning from me suchthings asarecontain'dinthepublickBooks which are Ibid every day in the Orchestra for a Drachma ? This wou'd furnish them with a fair
opportunity of deriding Socrates, for attributing to himselfsuch things'asarenotonlynoneofhis,but likewiseahsurdandextravagant. Butpraytellme, do you alledge that I own no God?
' Mel. Yes, Ido.
Soc. You advanceincrediblethings,my dearMe
tisus? ,andarenotconsistentwith'yourself Suffer
m e to tell you, Athenians, that Melitus leems to m e tobevery insolent,and thathe haslaidthisAccusa tion against me, out of a youthful presumption to insult over me: For he's come hither, as it were, to. try me, in proposing a Riddle, and saying within himself, I'll see if Socrates, w h o pasies for so wise a Man, will be able to'discern that I'm upon the Banter, and advance contradictory things? ,or, ifI cangullhimandalltheAudience. Ineffecthis
Information presents us with a palpable contradiction. As if lie had said, Socrates is guilty cfInjustice m owning no Gods, and in owning Gods. And this is Banter all over. That's the Notion I have of it. I beg yoq would listen to me ; and, pursuant to iny first Request, wou'd not be incens'd against
Socraa-sthrewinthisIronicalExpression, inordertoex pose theridiculousnessoftheReligionoftheMhenlam, who iook'. iupon'theSunandMoonasGods,whichareonlythe Work vi God's Hands. . ? . . . - . .
me
? ? the Apology of Socrates. -
>>jp
me ,sot addressing you in my ordinary way of
speaking.
A n s w e r m e , M e l i t u s t, I s t h e r e a n y M a n i n t h e
World thatbelievesthattherearehuman things3and yetdeniesthe beingofMen ? Prayanswer, and do1 notmakesomuchNoise. IsthereanyManwho believes that there are certain Rules for managing of Horses, and yet believes there is no such thing as a Horse? Is there any Man that troubles himself with Tunes for a Flute, and yet believes that no Man can play upon it? There's no such Man, to:
be sure? ,forsinceyouwillnot answeryourself,I'll answer for you. But pray answer me as to this Point:IsthereanyMan thatbelievesdivinethings, andyetdeniesthe beingofaGod? ,
Mel. No,certainlythere'snone.
Soc, What painshaveItaken towrestthatword outofyou! <YouacknowledgethenthatIbelieve and teach the being of Deities. So that whether they be new or old, you stillown that I believe in Deities. AndtothispurposeyousworeinyourIn formation. . Now, ifIbelievethatthereareDei ties, I must necessarily suppose that there are Gods. Isnotitso? Yes,doubtless. Itakeyoursilence forconsent. ButtheseDeitiesorDemons,donot we takethemforGods, ortheChildrenofGods? Answer me.
? Mel. Yes,doubtless. *ThesePassagesaremoreimportantthanatfirstviewthey
seemtobe. Whoeverbelieves,thattherearesuchCreaturesas the Children of Gods, believes that there are Gods. The acknowledgingofAngelsimpliesthe beliefofGods; which isthethingthatSocratespointsto. TheseinferiorGodsare Children and Ministers,of the Supreme God, the God of Gods. N o w Socrates own'd an infinite number of these subordinate Beings, which he look'd upon as a continued Chain descend ing from the Throne of God to the Earth, and as the Bonds otCommercebetweenGodandMen,andtheMediumwhich unitesHeavenandEarth. ThisNotionofhismightbeta ken from Homer's mysterious Chain ; or, perhaps he had heard ofJacob'sLadder, thetopwereofreach'd toHeaven, whenthe footstoodupontheEarth;upon whichtheAn
gelsofGodascended anddescended,Ge>>. i8. u.
i. \ "? '? ' Soc.
?
? t
? Men.
* Socrates speaks thus in compliance with the Opinion of the People, who believ'd the Demons ow'd their Being to the Correspondence of the Gods with their Nymphs or W o men* Nowuponthisoccasion,itwasnothisbirfinesstoat tackthatError. Tiscertain,thatSocrateswasnotofthat Opibn ; for he had learn'dof"Pythagoras,that Demons or An gels and Hero's, that is, devout M e n and Saints, are the Sons of God, because they derive from him their Being, as Light owesit'sOriginaltoaluminousBody. AndinhisTlmtm^
speaking of the Generation of Angels or Demons, he fays, 'tis above the reach of human Nature. ? ? '-'?
jt6
Tfe ^poto^ cf Socrates?
Six. And by. consequence you acknowledge thatI
believe there are Demons, and that these Demons areGods? ,you havenow afairProofofmy Alle
gation-, namely, that you propos'd to m e a Riddle, in ordertodivert your selfto my cost* inalledg ing that I own'd no Gods, and yet believe there are Demons. ForifDemonsareChildrenof*God,or Bastards, if ye will, since they are laid to be born ofNymphs orotherWomen,whoistheMan that owns theChildrenof Gods,and yetdeniestheBe ing of the Gods themselves ? This is as great an Ab surdity, as ifonespoke ofColtsand Eaglets,and yetdeny'dtheBeingofHorsesorEagles. Sothat, Melitus,'tisaplainCase thatyoulaidthisAccusa tionagainstme, inordertomaketrialofmy Partsj orelseyoumustownthatyou havenolawfulpre tencefor citingme beforethisTribunal. For you willneverconvinceanyManwhohasonegrainof Sense, that the fame Man who believes that there are suchthings as relate tothe GodsandtoDe mons, will yet believe that there are neither De* mons,norGods,norHero's. That'saltogetherim possible. ButIneednotenlargemyDefencesbe fore you, Athenians : W h a t I have already laid will sufficetomakeitout,thatIamnotguiltyofIn
justice, and that Melitus's Charge is groundless.
TheHatrd AsforwhatItoldyouinthebeginning,about
andEn-yyofdrawingthe HatredoftheCitizensuponme-,you thePeople mav reftsatisfiedthatitisjustso:And that,ifIdie,
*w<<w *owem)rdeath,nott0Melitus,nortoAnytus,but tlhonest tothatSpiritofHatredandEnvythatreignsamong
the
? ? The Apology of Socrates!
27
the People, which has ruin'd so many honest Men, and will still continue to bring others to the like Fate. Foritisnottobehop'dthatmydeathwill concludetheTragedy. Wereitso,myLifewould be but too well spent.
But perhaps some will fay, Are notyou afhansd, Socrates,thatyou applydyourselftoastudy thatnow putsyou indangerofyourLife? To thisObjection
I'll give a satisfying Anlwer ; Whoever is the M a n thatputsittome, I mustneedstellhim, thathe's muchout,inbelievingthataManofanyValouror Vertue ought to regard the Considerations ofDeath orLife. The only thing he ought to mind in aU his Enterprises, is,to fee thathisActionsbejust,and suchasbecomeanhonestMan. Otherwiseitwou'd
follow from your Proposition, that the Demi gods whody'dattheSiegeofTroy,werealloferaim prudent, especially the Son of Thetis, who was in finitely more careful to avoid Shame than Death ; insomuch that his Mother seeing him impatient to kill//<? &>>*,accostedhim, asIremember,inthese
TermsjMy Son,ifyourevengethedeathofPatro-inthe2<l clus by killing Hector, you'll certainly die yourself. Sookoftlit NowherSon wassolittlemov'dbyherThreats,Iliads*
and contemn'd Death so much, that he was infi
nitely more afraid to live like a Coward, and not
resent thedeathofhisFriends. MayIdieimmedi-
ntely,fd\dhQ,providing Ido butpunish theMurderer ofPatroclus;providing IdonotlieexposedtoCon
tempts and accounted an useless Burden to the Earth. ? Now, what do ye think ? Does he stand upon the
consideration of Danger and Death ? It is a cer
tainTruth,Athenians,thateveryMan who has
pick'd out tohimselfan'honourablePost, orisput
into it by his Superiors, ought to stand up steddily,s,"me {i
;
maugre allthe Danger thatsurrounds him, without XZ/ed consideringeither Death orwhat isyetmoreterri-thanDeaths rible, but bending his whole Care to avoid shame.
SothatIshoudbeguiltyofamonstrousCrime,
if, after the faithful Services I have done, in expo- ? r. j: . '; :. ,*,. . . . ;. :. \ ? sing
? ? J M .
t o a v o i d t h o s e E v i l s t h a t I d o n o t k n o w -, a n d w h i c h , foranythingIknow,mayreallybegood. ButI shall always dread and avoid those Evils which I certainly know to be such.
Now, after all the solicitations of Anytus, in re presenting to you the necessity of bringing m e to a Trial,andnowthatIamuponit,thatyoucannot dispense with my Life, lestyour Sons who areal ready so much addicted to my Doctrine, should be entirely corrupted : Supposing, I say, that after all these Remonstrances, you shou'd say to me, Sveraiez,
it
The Apohgy of Socrates? i
fingmy LifeIbofteninthePostsIwasprefer'dto
by our Generals, at Poridoea, Amphipolis^ and De/i-
*<<? ,Ishouldnowbe sotransportedwiththefearof
Death, or any other Danger, as to abandon the Post
in which God has now placed me, enjoyning me to
Ipendmy life-timeinthestudyofPhilosophy,in
examiningmy selfandothers. Thatindeedwould
be a criminal Desertion, and wou'dJustly occasion
theArraignment ofmebeforethisTribunal,asbe
ing aprofligateMan thatowns no Gods, disobeys
an Oracle, tears Death, and believes himself Wise.
For to fear Death, is nothing else, but to believe W << a >v the o n e ' s s e l f t o b e w i s e w h e n t h e y a r e n o t ; a n d t o f a n -
fr"*t fiethattheyknowwhattheydonotknow. Inef- . - fe&nog0(jyknowsDeath;noBodycantell,but jfht]x itmaybethegreatestBenefitofMankind;andyet greyestBe-Men areafraidon't,asifthey knew certainlythat meptojustitWere the greatestofEvils. Now isnotthisa
*^"- scandalous Ignorance, for M e n to fanfie they k n o w what they do not know *
For m y part I differ in that Point from all other Men, and ifin any thing I seem more wise than they, it is in this, That, as I do not know what passes in the Regions below, so I do not pretend
P>fi6e&- toknowit. AllthatIknowisthis,Thatthere's mcetoournothingmore criminal orscandalous,thantobe
^TZ]" " Sutity of an unjust thing, and to disobey those who *TwW asebetterthanwe,orplac'daboveus,whetherGods *>>. *shame-orMen. SothatIshallneyerdreadorendeavour
,'~: we
? ? the Apology,of Socrates? ajj
we havenoregard tothe AllegationsofAnytus: We dismiss and absolveyou, butuponthisCondi tion, that you shall give over the proper suit of your Philosophy and wonted Enquiries -,and in case you be found guilty of a relapse, you shall certainly die. Ifyoucastmy AbsolutionupontheseTerms,' I answer you, Athenians, That I honour and love you, but that I'll rather obey God than you ? ,and that while I live 111 never abandon the exercise of Philosophy, in admonishing and checking you ac cordingtomy usualCustom,andaddressingmy self to every one I meet in this fashion : Sinceyou areso boneftaMan, andaCitizenofthefamousestCityin the World, equally renown*d for Wisdom and Valour; are notyou afbairidto make ityour wholebusiness to amassRiches,and topurchaseGlory,CreditandHo' nour;andatthesametime toflight thetreasures of Prudence, Truth, and Wisdom, and not to think of
improving your Soul to the highest Perfection it isca
pable of ? If any M a n denies this to be his Cafe, and maintains that he minds the Concerns of hisSoul,*&*? is*
I will not take his word ior't-, but I'llinterrogate,t^vLa, examine and confutehim;ifIfindthatheisnotaself<<? <- trulyVertuous,butmakes ashewofbeingsuch,I'll>><<<<6<<* m a k e h i m a s h a m ' d , a n d t w i t h i m w i t h h i s i g n o r a n c e , "f" inpreferringvileand perishingthings,tothosewhich
are infinitely more valuable, and will never part from us.
InthisfashionWillIdiscoursetheYoungand the O l d , t h e C i t i z e n s a n d F o r e i g n e r s ? , b u t a b o v e a l l , y o u
Citizens,forwhomIammostconcern'd. For,be itknowntoyou,thatIamcommissionsbyGodso
to do ; and I'm fully persuaded that your City ne
ver enjoy'd so great an Advantage, as this my con tinuedServicetoGod. Allmybusinessistoper suade you, both Young and Old, that you ought not todoatsomuchuponyourBody,yourRiches,and otherthingsyou arefondof,butshouldloveyour^Xod
Souls. Ievertellyou,thatVertuedoesnotflowthingsare from Riches; but on the contrary, that Riches*hefroduel
spring? fVertue-
, .
? ? ^b
the Apology of Socrates. 1
spring from Vertue 5 and that all other Advantages accruingtoMen, whetherinpublickorprivatesta tions, take rife from the fame Fountain.
If by speaking these things I corrupt the Youth, then, of necessity, the Poyfon must lie in those M a xims. Forifthey allegethatIadvanceany thing different from these, they either are mistaken, or imposeuponyou. Afterthat,I,haveonlytosay, that whether you do as Anytus desires or not : Whe. ther you dismiss me, or detain me, I shall never act contrary to theirs tho' I were to die for it a thou?
iand times* Be not disturb'd, Athenians, at what I'vesaid,butvouchsafe me thefavourofapatient Hearing : As I take it, your Patience will not be iri vain, for I have several other things to acquaint youwith,whichmay beofusetoyou. Youmay assure your selves, that ifyou put me to death, me who loves your City so passionately, you'll preju diceyourselvesmorethanme. NeitherAnytusnor Melitus can hurtme ;*tisimpossiblerhey should.
*///Men*ForGoddoesnotpermitthatthebetterfortof ? TMnot*? j Men shouldbeinjur'dbythosewhoareworse. All
"julyla tin M e n m d Y ^ ^ US> or Put us t0 fl'gh^ or bespatter uji good, with Calumnies : And questionless Anytus and the
rest look upon these things as great Evils, but for m y partIam not Of theirOpinion. Inmy mind, the greatest ofallEvils^ is the doing what Anytus does in persecuting an innocent Person, and endeavouring totakeawayhisLifeby flagrantinjustice.
So that upon this occasion, Athenians, 'tis not outoflovetomyself,butoutoflovetoyou^that ImakethisDefence. Do notfinagainstGodby your Sentence, and prove unmindful of the Present hehasmadeyou. Forifyoucondemnmetodeath, ye will not easily light upon such another Citizen, whomGod hasunitedtoyourCity,flikeaFly
f W h e n Socrates lays, They would look upon his Comparison at ri diculous ; he twits the Athenians with the delicacy and nicenefs oftheirEarsandtaste:FortheComparisonisnotatallri- dicmous,asbeingmuchthefamewiththatmadeuseofbythe PropuetJeremiah,46. 20. EgyptislikedyiryfairHeifer,butit' firuclion cometb out of the1{orth. id
? ? the Apology of Socrates. 3*
to a Horse (tho' perhaps you -may look upon the
Comparison as ridiculous) the Horfe being generous
and sprightly, but heavy by reason of his fatnefs,and
standing in need of something to rouze and awaken
him. AsItakeit,Godhaspitch'duponme,to rouze and sour you up,and to be always among you : v
And upon my word, you'll fcarce lighton another thatwillperformhisOfficeasIhavedone. So,if you believe me, you'll dismiss me.
Butperhaps,likeMenawaken'dwhentheyhaue a mindtosleep, you'llbeuneafie,andrejectmy Ad vice, and in compliance with Anytus's Passion will condemnmeuponveryflightgrounds. Letitbeso. But thenyou'llpassthe remainderofyourLifeina profound Lethargy, unleis God take a particular Careofyou,andsendyouanotherManlikeme.
But<omakeitoutthat'tisGodwhounitedme to your City, I present you with an infallible Proof, viz.
That there's something more than human in my neglectingmy own privateAffairsfor somany Years, and devoting m y self wholly to your Interest, by taking you aside one after another^ like a Father oranelderBrother,andincessantlyexhortingyou to apply your selves to Vertue.
HadIreap'danyBenefitorAdvantagebymyEx hortations, you might have something to lay : But you seemy very Accusers, who revileme with so much Impudence, have not had the face to charge me withthat,nortooffertheleastevidenceofmy demandingany Reward:Andbesides,my Poverty isanEvidenceforme thatcannotlye.
Tis possible some may think it strange and unac countable, that I should have meddled in giving pri vate Advices, and yet had not the Courage to ap pear in the Conventions of the People to assist m y CountrywithCounsel. Thethingthathinder'dme so to do, Athenians, was this Familiar Spirit, this Divine Voice, that ye have often heard m e Ipeak of,
andthatMelitushasendeavour'dsomuch toridi cule. ThisSpirithasstuckbymefrommy infancy: fTis
? ? 1^
the Apology of Socrates.
,Tis a Voice that does not speak but when itmeans t o t a k e m e o f f f r o m s o m e R e s o l u t i o n -, f o r i t n e v e r presses me, to, undertake any thing. It always thwarted me, when I mean'd to meddle in the Af fairs of State, and that very seasonably * for had I Imbarkeci in such matters, I had long ere now been out of the World, and had neither benefitted you normyself Pray,benotdisturb'difIspeakmy Mindwithoutdisguise. Whoeveroffersfranklyand generously to oppose the whole Body of a People, whether you or others, and means to hinder the commission of-Iniquity in the City ; will never escape with impunity. 'Tis absolutely necessary that he who standsupforJustice,shouldlivea plainprivate Life, remote from publick Stations. ,This I'llmake good, not by Words, but by matter of Fact j upon'
whichIknowyelaymuchstress. , . ,;
Give ear to the relation of m y Adventures, and
you'll find that I a m uncapable of yielding to any M a n , f o r f e a r o f D e a t h , i n a n u n j u s t t h i n g ? , a n d t h a t
byreasonofmy notcomplying,Imustunavoidably FallaSacrificetoInjustice. Iamabouttotalkof things that indeed are disagreeable, but at the fame time are very true, and such as have been transacted in your own Councils.
Youknow,Athenians, thatIneverbore anyMa gistracy (a), but was only a Senator. Our Antio- chian Tribe was just come in their turn to the Pry- tanmm, when contrary to all the Laws, you at the lame time resolv'd to indict the ten Generals, for not taking up and interring the Corps of those w h o were kiU'd or drown'd in the Sea Fight at the Isles(b) of Arginufe ; and would not condescend to try them separately : A piece of injustice that you afterwards
(a) The PeopleofJtbetuweredividedintoTribes,and so Men were chosen by turns out of each, who govern'd jf Days; and were call,d3>o*w>>*5 ? r Senators.
(b) This Battel was fought by Callkratides the Lacedemo nian General, against the ten Athenian Generals, who ob tainstheVictory. Fid. Xenofi. lib. i. Hisior. Grxc,
were
? ? the Apology of Socrates. ' \$
Were'sensibleof,and (a)regretted. Now IwastHe
Only Senator w h o upon that occasion dar'd to stand upandopposetheViolationoftheLaws. Iprd-
tested against your Decree, and notwithstanding all .
your MenacesandOut-ories,andtheAdvancesoftheXenophori Orators that were preparing an Accusation against&"*"*** me, I chose rather to endanger rny self on the side rlflimTM*
*>f the L a w and Justice, than to suffer m y self to o/Sooet- be frighted by Chains or Death into a tame compli- tes. ance with such horrid Iniquity;
This happen'dunder thepopularForm ofGovern ment ;? but after the establishment afOlig&rcky, the
thirtyTyrants(b);fentformeand 14moretothe (c)Tho/us, andorder'dustobring Leon from$a-Int,K%t
l a m i n a , i n o r d e r t o b e p u t t o d e a t h ? , f o r b y s u c h O r - I J j f l S "
ders they meant to cast the Odium of the ill Acti- ons upon several Persons. . Upon this occasion I gave'emtoknow,notbyWordsbutbyDeeds,that, tospeak coarfly, I made no accountofDeath, and thatmy onlyCarewastoavoidthecommissionof Impiety andInjustice. Notwithstanding thegreat ness of these 30 Tyrants, all their Power did not move or influence me to violate the Law and be tray my Conscience.
Upon ourdeparturefromtheTbolu's,theother fourWenttoSdlamnaandbroughto&Leon? ,andas
sotme, Iretifd tomy House5and doubtless my Disobedience had been punilh'd by death, had not that Form of Government been establish'd soon af ter. ThereareWitnessesenoughtovouchforthe Truth of all that I advance.
N o w judge your selves if I could have liv'd so manyYears,hadIemhark'd intheAffairsofState: Tls so far from that, Athenians, that neither I nor
(a) They afterwards repented of what they, had done, and order'd the Seducers of the People to be prosecuted for De famation.
(b) The 30 Tyrants were set up in the first Year of the 94th Orymp. being the 54th or 65th of Socrutes'sAge.
(0 The Tholu*wasafort ofClerksOffice,wheretheVri- uni dined, and the Clerks fate.
Cc any
? ? 24
The Apology ofSoctates.
anyMan livingcouldhavedoneit. However,you lee the only thing I always aim'd at, whether in pub- lick or private, was never to go along with any Man, no, not with Tyrants themselves, in an unjust thing.
As for the young People,whom my Accusers would havepalsformy Disciples,IaffirmthatI nevermadeaTradeofteaching. Indeed,ifanyPer sons, whether young or old,were at any time desirous tofeemeandhearmy Principles,Ineverdeclin'd t o g i v e ' e m s a t i s f a c t i o n ? , f o r a s I d o n o t s p e a k f o r
Money,soIwillnotholdmypeaceforwantofit. I a m at all times equally free to the Rich and the Poor, and willing to give 'em all possible leisure for a s k i n g t h e i r Q u e s t i o n s ? , o r , i f a n y o f ' e m c h u s e r a
ther to hear me, I give 'em satisfaction by answering
myown Questions:Andifanyofthesebefound,
ieithergood orbad,Iam neithertobepraisednor
blamed-,forIam nottheAuthoreitheroftheirgood
orbadQualities. Ineverengag'dtoteach'emany
thing,andineffectIneverdidteach'em. Ifanyof sem boasts that he ever heard from me, or was pri
vately taught any thing beside what I avow pub lickly to the whole World, you may assure your selveshe does not speak theTruth.
Ye have now heard, Athenians, the reason why most People love to hear me, and converse so long withme. IhavetoldyouthenakedTruth,viz, that they take a singular Pleasure in seeing those Menbaffledwho pretendtobewiseamiarenot. And that youknow isnot at alldisagreeable. I have likewise told you, that Ireceiv'd m y Orders so to do from God himself, by Oracles, Dreams, and all the other Methods which the Deity makes use of to make known his Pleasure to Men.
If Jdid not speak Truth, you might easily convict meOfaLye. For,had/debauch'dtheYouth,of necessitythosewho nowareold,andconsciousthat I perverted their Youth, would rise up and prosecute m e ; Or, if they did not, to be sure their Fathers, U n -
des*
? ? The Apology of Socrates? jj
ties, or Brethren, would find it their E>uty to de mand Revenge upon the Debaucher of their Sons, NephewsorBrethren. Now, Iseemanyofthose here present, particularly Crito the Father of this Critobulus^aMan ofthelameCityandAge with myself,LyfamostheSpbecian, FathertothisEf- ebines, Antypbo a Citizen ofCephi/ia and Father to Ep'igenes, and several others whose Brethren assist at this Meeting, as Nicoflratus Son to Zotidas and BrothertoTheodotus. TistrueTbeddotusisdead^ and so has no occasion for his Brother's assistance:
Besides those, I see Para/us the Son of Demodocus and BrothertoTbeages,AdimantusSonto Aristoand Brother to Plato w h o is n o w before you, Aiantodorui Brother to * Apollodorus^ and a great many more^ ofwhomMelitutwasoblig'dtohave pitch'dupon oneortwo atleastforWitnesses.
If it was an oversight in him, there's yet time
enough-,Iallowhimtodoitnow. Praylethim
name them, ifhe can. But you'll find, Athenians^ ' t i s q u i t e o t h e r w i s e ? , a l l t h e s e M e n , w h o s e C h i l d r e n ,
whose Brethren Melitus and Anytm alledge /have debauch'd and entirely ruin'd ; these very Men, t
lay,areallonmyside. Idonotoffertotakeshel terunder those whom Jhave debauch'd:Perhaps theymighthaveReasonsfordefendingme. ButJ j>uttheCaseupon. those,whom Jhavenotatallse- duc'd, M e n advanc'd in Years, and near Relations to
theseyoungMen:WhatotherReasonshouldmove them to protect: me, but my Innocence and rightful Title? Do not they know thztMe/itus isa Lyar,and thatIadvancenothingbutwhat istrue? These,A- thenianS) are Arguments that may be urgM in my Defence:And the others, which 1pals overinsi lence, are of the fame force and weight.
*thisjifdlodormwaslikewisepresent. HewasaManof averyweakHead,butonethatlov'dSocratesentirely. Wheri Socrates was condemn'd, and going to Prison, he cry'd out, ThatWhichafflictsme most, Socrates, istofeeyoudieininnocenct. SocratesstroakinghisHeadwith hisHand,smil'd an<$said, My FritHdf win Id you fdtlitrfuftit dit in g>>Ut ?
Cc2 Bat
? ? the Apology of Socrates.
But perhaps there are some among yon, who Cal ling to mind their being formerly arraign'd in the same Place where I now stand, will be incens'd a- gainst me, upon the account, that when they were in much lessdanger they made suppliant Addresses to their Judges with Tears, and to move their C o m passion more effectually, presented their Children,
with their Friends and Relations in this Place-, whereas I have no recourse to such Refuges, not withstanding that in ail probability I run the most
dangerousRisquethatcanbe. 'Tispossible,Ifay, that the consideration of this Difference may whet theirPassionagainstme, andmovethemtocastme with Indignation.
I a m unwilling to believe that there are any such h e r e ? , b u t i f t h e r e b e , t h e m o s t r e a s o n a b l e E x c u s e I
canplead,isthis:Ihave Relarionsaswellasthey
have. To useHomer'sExpression,Iamneithersprung fromOaknorStone,butambornlikeotherMen. I have three Sons, the eldest of w h o m 'is yet young, and the other two are but Infants : And yet I shall not bring 'em hither to get my selfclear'd upon the
Consideration of them. Now,whatisthereasonthatIwon'tdoit>'Tis
neither a proud stiffnessof Humour, nor any con t e m p t o f y o u -, a n d a s f o r m y f e a r i n g o r n o t f e a r i n g Death, that is another Question : 'Tis only with re spect to your Honour and that of the whole City, thatIdeclineit. For'tisneitherhandsomnorcre
ditable, either for you or me, to make use of such means at my Yeats, and under such a Reputation as
I have ; 'tis no matter whether it is merited or un m e r i t e d ? , s i n c e ' t i s s u f f i c i e n t t h a t b y a n O p i n i o n g e n e -
nerally receiv'd, Socrates has the advantage of most Men. IfrhosewhopassamongyouforMen ofan uncommon Rank, preferable to the rest for Wisdom, Courage, or any other Vertue, should stoop to such unaccountable bale and mean Actions, as ifthey were apprehensive of some great Evil accruing to them upon your condemning them to die, and expected
Im-
? ? The Jpolagy of Socrates. 37
Immortality by vertue of your Absolution : If these
Men, Ilayshouldbeguiltyofsuchmeanness,they'd
a f f r o n t t h e . C i t y e x t r e a m l y -, f o r t h e y ' d g i v e s t r a n g e r s
occasion ro imagine that the most vertuous Men
among theAthenians,thosewhoareintitledtoHo
nours and Dignities, by way ofpreference ro all
others, are nothing different from the lowest spirited
Women. Now this,Athenians, you ought to be
ware ot 5 you that are possess'd of some Reputation
and Authority : And supposing I design'd ro. do any such thing, you would be obliged to stop me, and
give me to know that. you'd sooner condemn one that means to excite your Compassion by these Tra gical Scenes, and by that means to expose your City to be ridiculed ; than one that with Tranquility and Repose expects what Sentence you please to pro nounce.
But to wave theTopick ofthe City'sGlory,which is sensibly wounded by such Indignities ; Justice it
self forbids supplicating the Judge, or extorting an AbsolutionbyRequests. AJudgeoughttobeper-T,'eDmJ suadedandconvinc'd. Heisnotplac'duponthe? 'a*"*''
Bench toobligeMen byviolatingtheLaws,butto dojusticepursuanttotheLaws. He issworn soto dobyanOaththatoughttobeinviolable. Tisnot inhisPowertofavourwhomhepleases:Heiso- blig'dtodoJustice. We oughtnotthereforetobring you into a custom of Perjury, a>>d you ought to hin der those who attempt it. For both those who temptyou,andyouwhocomply,doequallywound Justice and Religion, and both are involv'd in the guilt.
Wherefore,Athenians, do not you expect that I'll have recourse to such things, as I take to be neither Creditable, Just, nor Pious, especially upon this Oc casion where I stand arraign'd ofImpiety by Melitus. Should I move you by Prayer,and force you to break your Oath, that would be evidence that I taught y o u t o b e l i e v e n o G o d s ? , a n d t h u s i n o f f e r i n g t o J u stinemyselfjIshouldentanglemy selfinthevery
C c 3 Charge
? ? 5?
The Apology of Socrates.
Charge of m y Adveriaries, and prove against m y self
that1believeinnoGods. ButIamveryfar,'A'"
thenians,frombeingofthatPrinciple. \ammore convinced of the Being of a God, than m y Accusers
are? ,andam ibwellsatisfiedinthePoint,thatI resignmyselftoyouandtoGod,thatyemayjudge as ye think fit,both for yourselves and for me.
Socrates having spoken in this manner, the fudges put it to the Fote,andhewasfoundguiltyby33 Voltes:jifterwhich So? cratesbegunagain tospeak. . . . 1? <<? . \. '? ,
I A m not at all troubled, Athenians, at the Sen
tenceye havenow pronoune'd. Severalthings
keep me irom being disturbs, especially one things
viz. That I was fully prepafd beforehand, and have
met with nothing more than I expected- ? '-For I did
pot think to have come Ib near to anAbiblution, but
expected to be cast by a greater majority of Votes*
I finding n o w that I a m only cast by 33 Votes, Iran, f i e I h a v e e & a . i p ' & M e l i t u s ' s P r o s e c u t i o n ? , a n d n o t o n
ly ib, but I think 'tis evident, that if Anytus and'Lyr son had not joyn'd in the Accusation, * he had lost his 1000 Drachms, since he had not the fifth part of theVotesonhisfide. MelitusthenthinksIdeserve death,inagoodtime! Andasforme,whatPunish
m e n t f shall I allotto m y self? Y o u shall see plainly,
* A n Accuser wasoblig'd to have one half of theVotes,and afifthpartmore,orelsewasfindin1000Drachms, i. e. 100, frowns. TlteopWast. in his Book of Laws ; and Demosthenes,a-, gainstAndrotion. t4--t-. .
\Tounderstandthis,wemustknow,thatwhentheCrimi nal was found guilty, and the Accuser demanded a Sentence ofdeath;theLawallow'dthePrisonertocondemnhimself to one of these three Punishments, vi%. perpetual Imprison
ment,aFine,orBanishment. ThisPrivilegewascall'dxssn-
vyLz&ai--, and was first enacted on the behalf of the Judges,
thatthey mightnotscrupletopassSentenceuponthosewho
by condemning themselves own'd their guilt. Socrates Was c a t c h ' d i n t h i s S n a r e ? , b u t X e n o p h o n t e s t i f i e s t h a t h e d i d n o t
condemnhimselfatall,andwouldnotallowhisFriendsto do it, because 'twas in effect: an acknowledgment of the Crime. Only,inobediencetotheLaws,andinordertopro claim his Innocence, instead of a Punishment, he demanded a Ktwardworthyoshimself. ' \ . 1? . s
Athenians,
? ? the Apology of Socrates. " 39
Athenians,thatI'llpitchuponwhat/deserve, Now, what is'tthatJmustcondemn my selfto,fornot concealingwhatGoodI'velearn'dinmy life-time, for flighting what others court very earnestly, I mean, Riches,careofDomestick Affairs,Officcs,Dig- nities; and for never embarking in a Party or en gagingin anyOffice, which thingsarecommonly practis'd in this our City ? J always look'd upon myselfasaManofmoreHonestyandGoodness, thantopreservemy Lifebysuchpitifulshifts. Be sides, you know, I never would engage in any Pro fession that did not enable me at once to promote your Advantage and my own-, and that my only Aim was, to be always in readiness to procure to
each of you in private the greatest of all good things, by persuading you not to setyour Mind up on your Possessions, till you had taken Care of your selvesinstudyingWisdom andPerfection;justas a City ought to be taken care of, before the things that belong to it 5 and in like manner every other ? rincipal thing is intitied to a preference in our
'houehts,beforeitsAppurtenances. AfteralltheseCrimes,whatismy demerit>
Doubtless,Athenians, ifyouproportiontheReward
to the Merit , I deserve some considerable Good, suitabletosuchaManaslam. Nowwhatis't that'ssuitableforapoorMan that'syourBenefactor,
and wants leisure and opportunity for Exciting and Exhorting you ? Nothing suits bitter with such a
Man, than to be entertain'd in the Frytanteum ;that's
more due to him than to those of you that have brought offthe Trophies of Victory from the Horses andChariotRacesintheOlympickGames. Forr^rt_
these Victors purchase you a seeming Happiness by dors were t h e i r V i c t o r i e s -, b u t a s f o r m e , I m a k e y o u r e a l l y ' >> << W >> p o >> happybymine. Besides,theystandnotinneedofasGods-
such a supply, but I do. Injusticetherefore you ought to adjudge m e a Recompence worthy of m y self; and to be maintain'd upon the Publick is no more than I deserve.
C c 4 Perhaps
? ? 4)>>
the 'Apology of Socratesi
Perhaps youmay chargeme withArroganceand Self-conceit in speaking thus to you, as you did but now, when I lppke against the Supplications and Prayers of Prisoners. But there'snothing ofthat in the cafe : Pray hear me.
"TisoneofmyMaxims,Thatknowinglyandwil lingly we ought not to do the least. harm to any Man. My timeissoshortthatIcannotuponthisOccasion staytorecommendittoyou. IfthesamwLawpre vails here that isobsery'd elsewhere, enjoyning that a Trial upon Life and Death should last not one butseveraldays, 1am persuaded1could make you sensibleofitsimportance. Buthow isitpossibleto
yvipeofFsomany Calumnies insoshortaspaceof time ? However, being conyinc'd that I ought to in jurenoMan, how. shouldIbehavetowardsmyself
if I own'd my self worthy of a Punishment, and pastedSentenceagainstmy self? What! ShouldI be afraid of the Punishment adjudg'd by Melitus, a Punishment that I cannot positively say whether 'tisGoodorEvil;andatthefametimepitchupon anotherfort ofPunishment,thatIamcertainisE:
vil? ShallIcondemnmy selftoperpetualImprison ment ? W h y should I live always a slave to the eleven Magistrates ? Shall it be a Fine, and continu ing in Prison till spay it > That ismuch at one, for Ihavenothingtopayitwith- Itremainsthenthat 1 should chuse Banishment, and perhaps you will
confirm my choice:But indeed, Athenians,Imust rjeeds be much blinded by the love of Life, it I didnotperceivethat,sinceyouwho aremy fellow-
Citizenscouldnotbrookmy ConversationandPrin ciples, but were always so. gall'd by them, that you w e r e n e v e r a t e a s e t i l l y p u g o t y o u r s e l v e s r i d o f m e -y much more will others be . unable to brook 'em.
That would bea pure way ofliving for Socrates^ at these Years to be expell'd Athens, and wander fromCitytoCitylikeaVagabondinExile! Iam very well satisfied, that wherever I went the younger fort would listen to rrie just as they do here : If J
thwart.
? ? the Apology of Socrates. j\.
thwart'em, they'llsolicittheirFatherstoexpelme-, and if I do not, their Parents and Kinsmen will ex: pelme upontheirAccount:
Butperhapslome Bodywillfay;Why,Socrates, when you go from hence, cannot you holdyour peace and live quietly I I fee plainly, that to persuade you toany thing, isa molt difficult Enterprises for ifI tell you that my silencewould bedisobedience to
God, and upon that account * I cannot hold my/iMa'l'i
peace ; you, will not believe me, youll look upon-ITfe? r
i 110 n. ? t ij? AE Happiness thewholeStoryasamysteriousIrony. ' Andifonco? fifls&
the other hand Jacquaint you, that a Man's greatestdiscoursing Happineis consists in discoursing of Vertue all the'ofrertue.
daysofhis Life, andentertaining himielfwithallMifewith-
theotherthingsyou haveheardmespeakof,eitheroutSeis in examining m y self or others, since a Life without ^aminati- examination is no Life : You'll believe m e yet less. <",""? fe'
However, 'tisjust as I tell you, tho' you cannot be lieveit. But,afterall,Iamnotaccuitom'dtothink my self worthy of any Punishment.
